In the great mystery lodge, whence so many of the sacred societies among other tribes professedly take their rise and inspiration, the fire is at the east, and is made by placing four sticks meeting in the center and the other ends pointing to the four points of the compass.[83] Just at that part of the initiation of the candidate when he is to fall dead to the old life, be covered as with a pall, and then be raised to the new life, the remains of the four sticks are taken away and the ashes raised in a sharp conical mound, again suggesting hints of a peculiar past. Upon the bluffs of the Missouri, on a promontory * * * is a little depression cut in the ground, circular in form, with an elongated end at the east. The depression is 1 foot in diameter and about 6 inches deep. Placing my compass in the center, the long end or entrance was found to be exactly to the east. To the south of this sacred spot, for it is cleared and cleaned * * * every year, stood a large cedar tree, now partly blown down. This was the sacred tree on which miraculous impersonation of visions lit; and here the spirits tarried as they passed from one resting place to another going over the country. About every 50 miles there is one of these strange, supernatural resting places. PERSONAL FETICHES. § 85. All medicines were regarded as mysterious or sacred. The heart of a slain enemy was sometimes dried and put in the medicine bag to be pulverized and mixed with the other medicines. “One or two days before a war party started from the village of the Iowa, the man who was to carry the sacred bag hid it while the others busied themselves with preparing sacred articles” (probably their personal fetiches). “The hunters often brought in deer, after eating which, the warriors painted themselves as they would do if they expected to see an enemy. Next, one of their number measured a certain number of steps in front, when each man took his place, and knelt down. As soon as the word was given, each one pulled away the grass and sticks, moving backwards till he came to the poles, when he arose. Then each placed his own sacred objects (personal fetiches?) before him, and began his own song. While singing, they opened their sacred objects, asking for good luck. They sang one song on opening them (as among the Kansa, see § 36), and another while putting them back into their places, a song being supposed necessary for every ceremony in which they engaged. In the conversations which ensued, they were at liberty to jest, provided they avoided common or vulgar terms.” DANCING SOCIETIES. There is very probably some connection between these societies and the cults of the tribes now under consideration. (See §§ 43, 62, 111, 113, 120, et passim.) THE OTTER DANCING SOCIETY.